Wahyu 14:7

14:7 He declared ¹  in a loud voice: “Fear God and give him glory, because the hour of his judgment has arrived, and worship the one who made heaven and earth, the sea and the springs of water!”

Wahyu 19:10

19:10 So ²  I threw myself down ³  at his feet to worship him, but ⁴  he said, “Do not do this! ⁵  I am only ⁶  a fellow servant ⁷  with you and your brothers ⁸  who hold to the testimony about ⁹  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

Wahyu 13:15

13:15 The second beast ¹⁰  was empowered ¹¹  to give life ¹²  to the image of the first beast ¹³  so that it could speak, and could cause all those who did not worship the image of the beast to be killed.

Wahyu 8:3

8:3 Another ¹⁴  angel holding ¹⁵  a golden censer ¹⁶  came and was stationed ¹⁷  at the altar. A ¹⁸  large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne.

Wahyu 22:9

22:9 But ¹⁹  he said to me, “Do not do this! ²⁰  I am a fellow servant ²¹  with you and with your brothers the prophets, and with those who obey ²²  the words of this book. Worship God!”

Wahyu 2:20

2:20 But I have this against you: You tolerate that ²³  woman ²⁴  Jezebel, ²⁵  who calls herself a prophetess, and by her teaching deceives ²⁶  my servants ²⁷  to commit sexual immorality and to eat food sacrificed to idols. ²⁸ 

Wahyu 2:14

2:14 But I have a few things against you: You have some people there who follow the teaching of Balaam, ²⁹  who instructed Balak to put a stumbling block ³⁰  before the people ³¹  of Israel so they would eat food sacrificed to idols and commit sexual immorality. ³² 

Wahyu 21:8

21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, ³³  idol worshipers, ³⁴  and all those who lie, their place ³⁵  will be in the lake that burns with fire and sulfur. ³⁶  That ³⁷  is the second death.”

Wahyu 13:4

13:4 they worshiped the dragon because he had given ruling authority ³⁸  to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” ³⁹ 

Wahyu 14:11

14:11 And the smoke from their ⁴⁰  torture will go up ⁴¹  forever and ever, and those who worship the beast and his image will have ⁴²  no rest day or night, along with ⁴³  anyone who receives the mark of his name.”

Wahyu 13:12

13:12 He ⁴⁴  exercised all the ruling authority ⁴⁵  of the first beast on his behalf, ⁴⁶  and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed.

Wahyu 14:9

14:9 A ⁴⁷  third angel ⁴⁸  followed the first two, ⁴⁹  declaring ⁵⁰  in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand,

Wahyu 13:8

13:8 and all those who live on the earth will worship the beast, ⁵¹  everyone whose name has not been written since the foundation of the world ⁵²  in the book of life belonging to the Lamb who was killed. ⁵³ 

Wahyu 16:2

16:2 So ⁵⁴  the first angel ⁵⁵  went and poured out his bowl on the earth. Then ⁵⁶  ugly and painful sores ⁵⁷  appeared on the people ⁵⁸  who had the mark of the beast and who worshiped his image.

Wahyu 9:20

9:20 The rest of humanity, who had not been killed by these plagues, did not repent of the works of their hands, so that they did not stop worshiping demons and idols made ⁵⁹  of gold, silver, ⁶⁰  bronze, stone, and wood – idols that cannot see or hear or walk about.

Wahyu 19:20

19:20 Now ⁶¹  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ⁶²  – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. ⁶³ 

Wahyu 4:9

4:9 And whenever the living creatures give glory, honor, ⁶⁴  and thanks to the one who sits on the throne, who lives forever and ever,

Wahyu 3:9

3:9 Listen! ⁶⁵  I am going to make those people from the synagogue ⁶⁶  of Satan – who say they are Jews yet ⁶⁷  are not, but are lying – Look, I will make ⁶⁸  them come and bow down ⁶⁹  at your feet and acknowledge ⁷⁰  that I have loved you.

Wahyu 5:14

5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground ⁷¹  and worshiped.

Wahyu 11:16

11:16 Then ⁷²  the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground ⁷³  and worshiped God

Wahyu 19:4

19:4 The twenty-four elders and the four living creatures threw themselves to the ground ⁷⁴  and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”

Wahyu 7:11

7:11 And all the angels stood ⁷⁵  there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground ⁷⁶  before the throne and worshiped God,

Wahyu 4:10

4:10 the twenty-four elders throw themselves to the ground ⁷⁷  before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns ⁷⁸  before his ⁷⁹  throne, saying:

Wahyu 22:15

22:15 Outside are the dogs and the sorcerers ⁸⁰  and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! ⁸¹ 

Wahyu 15:4

15:4 Who will not fear you, O Lord,

and glorify ⁸²  your name, because you alone are holy? ⁸³ 

All nations ⁸⁴  will come and worship before you

for your righteous acts ⁸⁵  have been revealed.”

Wahyu 22:8

22:8 I, John, am the one who heard and saw these things, ⁸⁶  and when I heard and saw them, ⁸⁷  I threw myself down ⁸⁸  to worship at the feet of the angel who was showing them to me.

Wahyu 20:4

20:4 Then ⁸⁹  I saw thrones and seated on them were those who had been given authority to judge. ⁹⁰  I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These ⁹¹  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ⁹²  came to life ⁹³  and reigned with Christ for a thousand years.

Wahyu 2:13

2:13 ‘I know ⁹⁴  where you live – where Satan’s throne is. Yet ⁹⁵  you continue to cling ⁹⁶  to my name and you have not denied your ⁹⁷  faith in me, ⁹⁸  even in the days of Antipas, my faithful witness, ⁹⁹  who was killed in your city ¹⁰⁰  where Satan lives.

Wahyu 5:8

5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground ¹⁰¹  before the Lamb. Each ¹⁰²  of them had a harp and golden bowls full of incense (which are the prayers of the saints). ¹⁰³ 

Wahyu 6:9

6:9 Now ¹⁰⁴  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed ¹⁰⁵  because of the word of God and because of the testimony they had given.

Wahyu 14:4

14:4 These are the ones who have not defiled themselves ¹⁰⁶  with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb,

Wahyu 17:5

17:5 On ¹⁰⁷  her forehead was written a name, a mystery: ¹⁰⁸  “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.”

Wahyu 14:18

14:18 Another ¹⁰⁹  angel, who was in charge of ¹¹⁰  the fire, came from the altar and called in a loud voice to the angel ¹¹¹  who had the sharp sickle, “Use ¹¹²  your sharp sickle and gather ¹¹³  the clusters of grapes ¹¹⁴  off the vine of the earth, ¹¹⁵  because its grapes ¹¹⁶  are now ripe.” ¹¹⁷ 

Wahyu 21:22

21:22 Now ¹¹⁸  I saw no temple in the city, because the Lord God – the All-Powerful ¹¹⁹  – and the Lamb are its temple.

Wahyu 15:3

15:3 They ¹²⁰  sang the song of Moses the servant ¹²¹  of God and the song of the Lamb: ¹²² 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ¹²³ 

Just ¹²⁴  and true are your ways,

King over the nations! ¹²⁵ 

Wahyu 4:11

4:11 “You are worthy, our Lord and God,

to receive glory and honor and power,

since you created all things,

and because of your will they existed and were created!” ¹²⁶ 

Wahyu 11:1

The Fate of the Two Witnesses

11:1 Then ¹²⁷  a measuring rod ¹²⁸  like a staff was given to me, and I was told, ¹²⁹  “Get up and measure the temple of God, and the altar, and the ones who worship there.

Wahyu 16:7

16:7 Then ¹³⁰  I heard the altar reply, ¹³¹  “Yes, Lord God, the All-Powerful, ¹³²  your judgments are true and just!”

Wahyu 8:5

8:5 Then ¹³³  the angel took the censer, filled it with fire from the altar, and threw it on the earth, and there were crashes of thunder, roaring, ¹³⁴  flashes of lightning, and an earthquake.

Wahyu 9:13

9:13 Then ¹³⁵  the sixth angel blew his trumpet, and I heard a single voice coming from the ¹³⁶  horns on the golden altar that is before God,

Wahyu 8:4

8:4 The ¹³⁷  smoke coming from the incense, ¹³⁸  along with the prayers of the saints, ascended before God from the angel’s hand.

Wahyu 19:5

19:5 Then ¹³⁹  a voice came from the throne, saying:

“Praise our God

all you his servants,

and all you who fear Him,

both the small and the great!”

Wahyu 22:3

22:3 And there will no longer be any curse, ¹⁴⁰  and the throne of God and the Lamb will be in the city. ¹⁴¹  His ¹⁴²  servants ¹⁴³  will worship ¹⁴⁴  him,

Wahyu 5:9

5:9 They were singing a new song: ¹⁴⁵ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ¹⁴⁶ 

and at the cost of your own blood ¹⁴⁷  you have purchased ¹⁴⁸  for God

persons ¹⁴⁹  from every tribe, language, ¹⁵⁰  people, and nation.

[14:7]  ¹ tn Grk “people, saying.” In the Greek text this is a continuation of the previous sentence. For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[19:10]  ² tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ³ tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:10]  ⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ⁵ tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[19:10]  ⁶ tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ⁷ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ⁸ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ⁹ tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”

[13:15]  ¹⁰ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ¹¹ tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ¹² tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.

[13:15]  ¹³ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[8:3]  ¹⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:3]  ¹⁵ tn Grk “having.”

[8:3]  ¹⁶ sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

[8:3]  ¹⁷ tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.

[8:3]  ¹⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[22:9]  ¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[22:9]  ²⁰ tn On the elliptical expression ὅρα μή ({ora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[22:9]  ²¹ tn Grk “fellow slave.” Though σύνδουλος (sundoulos) is here translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.

[22:9]  ²² tn Grk “keep” (an idiom for obedience).

[2:20]  ²³ tn The Greek article has been translated here with demonstrative force.

[2:20]  ²⁴ tc The ms evidence for γυναῖκα (gunaika, “woman”) alone includes {א C P 1611 2053 pc lat}. The ms evidence for the addition of “your” (σου, sou) includes A 1006 2351 Ï^K pc sy. With the pronoun, the text reads “your wife, Jezebel” instead of “that woman, Jezebel.” In Revelation, A C are the most important mss, along with א Ì⁴⁷ (which only reads in portions of chapters 9-17) 1006 1611 2053; in this instance, the external evidence slightly favors the shorter reading. But internally, it gains strength. The longer reading implies the idea that the angel in 2:18 is the bishop or leader of the church in Thyatira. The pronoun “your” (σου) is used four times in vv. 19-20 and may have been the cause for the scribe copying it again. Further, once the monarchical episcopate was in vogue (beginning in the 2nd century) scribes might have been prone to add “your” here.

[2:20]  ²⁵ sn Jezebel was the name of King Ahab’s idolatrous and wicked queen in 1 Kgs 16:31; 18:1-5; 19:1-3; 21:5-24. It is probable that the individual named here was analogous to her prototype in idolatry and immoral behavior, since those are the items singled out for mention.

[2:20]  ²⁶ tn Grk “teaches and deceives” (διδάσκει καὶ πλανᾷ, didaskei kai plana), a construction in which the first verb appears to specify the means by which the second is accomplished: “by her teaching, deceives…”

[2:20]  ²⁷ tn See the note on the word “servants” in 1:1.

[2:20]  ²⁸ sn To commit sexual immorality and to eat food sacrificed to idols. Note the conclusions of the Jerusalem Council in Acts 15:29, which specifically prohibits Gentile Christians from engaging in these activities.

[2:14]  ²⁹ sn See Num 22-24; 31:16.

[2:14]  ³⁰ tn That is, a cause for sinning. An alternate translation is “who instructed Balak to cause the people of Israel to sin by eating food sacrificed to idols…”

[2:14]  ³¹ tn Grk “sons,” but the expression υἱοὶ ᾿Ισραήλ (Juioi Israhl) is an idiom for the people of Israel as an ethnic entity (see L&N 11.58).

[2:14]  ³² tn Due to the actual events in the OT (Num 22-24; 31:16), πορνεῦσαι (porneusai) is taken to mean “sexual immorality.” BDAG 854 s.v. πορνεύω 1 states, “engage in illicit sex, to fornicate, to whore…W. φαγεῖν εἰδωλόθυτα ‘eat meat offered to idols’ Rv 2:14, 20.”

[21:8]  ³³ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[21:8]  ³⁴ tn Grk “idolaters.”

[21:8]  ³⁵ tn Grk “their share.”

[21:8]  ³⁶ tn Traditionally, “brimstone.”

[21:8]  ³⁷ tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”

[13:4]  ³⁸ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:4]  ³⁹ tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.

[14:11]  ⁴⁰ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ⁴¹ tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisqhsetai) in v. 10.

[14:11]  ⁴² tn The present tense ἔχουσιν (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).

[14:11]  ⁴³ tn Grk “and.”

[13:12]  ⁴⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:12]  ⁴⁵ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:12]  ⁴⁶ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[14:9]  ⁴⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ⁴⁸ tn Grk “And another angel, a third.”

[14:9]  ⁴⁹ tn Grk “followed them.”

[14:9]  ⁵⁰ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[13:8]  ⁵¹ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ⁵² tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.

[13:8]  ⁵³ tn Or “slaughtered”; traditionally, “slain.”

[16:2]  ⁵⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.

[16:2]  ⁵⁵ tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

[16:2]  ⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:2]  ⁵⁷ tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

[16:2]  ⁵⁸ tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[9:20]  ⁵⁹ tn The word “made” is not in the Greek text but is implied.

[9:20]  ⁶⁰ tn The Greek conjunction καί (kai) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[19:20]  ⁶¹ tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.

[19:20]  ⁶² tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[19:20]  ⁶³ tn Traditionally, “brimstone.”

[4:9]  ⁶⁴ tn Here καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[3:9]  ⁶⁵ tn Grk “behold” (L&N 91.13).

[3:9]  ⁶⁶ sn See the note on synagogue in 2:9.

[3:9]  ⁶⁷ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ⁶⁸ tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

[3:9]  ⁶⁹ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ⁷⁰ tn Or “and know,” “and recognize.”

[5:14]  ⁷¹ tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[11:16]  ⁷² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:16]  ⁷³ tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:4]  ⁷⁴ tn Grk “creatures fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[7:11]  ⁷⁵ tn The verb is pluperfect, but the force is simple past. See ExSyn 586.

[7:11]  ⁷⁶ tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[4:10]  ⁷⁷ tn Grk “the twenty-four elders fall down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[4:10]  ⁷⁸ sn See the note on the word crown in Rev 3:11.

[4:10]  ⁷⁹ tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).

[22:15]  ⁸⁰ tn On the term φάρμακοι (farmakoi) see L&N 53.101.

[22:15]  ⁸¹ tn Or “lying,” “deceit.”

[15:4]  ⁸² tn Or “and praise.”

[15:4]  sn Jeremiah 10:7 probably stands behind the idea of fearing God, and Psalm 86:9-10 stands behind the ideas of glorifying God, his uniqueness, and the nations coming to worship him. Many other OT passages also speak about the nations “coming to his temple” to worship (Isa 2:2-3, 49:22-23, 66:23-24; Micah 4:2; Zech 8:20-22). See G. K. Beale, Revelation [NIGTC], 796-97.

[15:4]  ⁸³ sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).

[15:4]  ⁸⁴ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ⁸⁵ tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”

[22:8]  ⁸⁶ tn Or “I am John, the one who heard and saw these things.”

[22:8]  ⁸⁷ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[22:8]  ⁸⁸ tn Grk “I fell down and worshiped at the feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[20:4]  ⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ⁹⁰ tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”

[20:4]  ⁹¹ tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.

[20:4]  ⁹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ⁹³ tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”

[2:13]  ⁹⁴ tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.

[2:13]  ⁹⁵ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ⁹⁶ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ⁹⁷ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ⁹⁸ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ⁹⁹ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ¹⁰⁰ tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.

[5:8]  ¹⁰¹ tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[5:8]  ¹⁰² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:8]  ¹⁰³ sn This interpretive comment by the author forms a parenthesis in the narrative.

[6:9]  ¹⁰⁴ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.

[6:9]  ¹⁰⁵ tn Or “murdered.” See the note on the word “butcher” in 6:4.

[14:4]  ¹⁰⁶ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

[17:5]  ¹⁰⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ¹⁰⁸ tn Some translations consider the word μυστήριον (musthrion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα (onoma, “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”).

[14:18]  ¹⁰⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  ¹¹⁰ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

[14:18]  ¹¹¹ tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.

[14:18]  ¹¹² tn Grk “Send.”

[14:18]  ¹¹³ tn On this term BDAG 1018 s.v. τρυγάω states: “‘gather in’ ripe fruit, esp. harvest (grapes) w. acc. of the fruit (POslo. 21, 13 [71 ad]; Jos., Ant. 4, 227) Lk 6:44; Rv 14:18 (in imagery, as in the foll. places)…W. acc. of that which bears the fruit gather the fruit of the vine…or the vineyard (s. ἄμπελος a) Rv 14:19.”

[14:18]  ¹¹⁴ tn On this term BDAG 181 s.v. βότρυς states, “bunch of grapes Rv 14:18…The word is also found in the Phrygian Papias of Hierapolis, in a passage in which he speaks of the enormous size of the grapes in the new aeon (in the Lat. transl. in Irenaeus 5, 33, 2f.): dena millia botruum Papias (1:2). On this see Stephan. Byz. s.v. Εὐκαρπία: Metrophanes says that in the district of Εὐκαρπία in Phrygia Minor the grapes were said to be so large that one bunch of them caused a wagon to break down in the middle.”

[14:18]  ¹¹⁵ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

[14:18]  ¹¹⁶ tn Or perhaps, “its bunches of grapes” (a different Greek word from the previous clause). L&N 3.38 states, “the fruit of grapevines (see 3.27) – ‘grape, bunch of grapes.’ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς ‘cut the grapes from the vineyard of the earth because its grapes are ripe’ Re 14:18. Some scholars have contended that βότρυς means primarily a bunch of grapes, while σταφυλή designates individual grapes. In Re 14:18 this difference might seem plausible, but there is scarcely any evidence for such a distinction, since both words may signify grapes as well as bunches of grapes.”

[14:18]  ¹¹⁷ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

[21:22]  ¹¹⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with καί in Greek, but due to differences between Greek and contemporary English style, these have not been translated.

[21:22]  ¹¹⁹ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[15:3]  ¹²⁰ tn Here καί (kai) has not been translated.

[15:3]  ¹²¹ tn See the note on the word “servants” in 1:1.

[15:3]  ¹²² tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ¹²³ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[15:3]  ¹²⁴ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ¹²⁵ tc Certain mss (Ì⁴⁷ א*^,2 C 1006 1611 1841 pc) read “ages” (αἰώνων, aiwnwn) instead of “nations” (ἐθνῶν, eqnwn), which itself is supported by several mss (א¹ A 051 Ï). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileu" twn aiwnwn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17.

[4:11]  ¹²⁶ tc The past tense of “they existed” (ἦσαν, hsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several mss (1854 2050 Ï^A sa) also attempt to alleviate the problem by replacing ἦσαν with “they are” (εἰσιν, eisin).

[11:1]  ¹²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[11:1]  ¹²⁸ tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.

[11:1]  ¹²⁹ tn Grk “saying.”

[16:7]  ¹³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:7]  ¹³¹ tn Grk “the altar saying.”

[16:7]  ¹³² tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[8:5]  ¹³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:5]  ¹³⁴ tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”

[9:13]  ¹³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:13]  ¹³⁶ tc ‡ Several key mss (Ì⁴⁷ א¹ A 0207 1611 2053 2344 pc lat sy^h co) lack the word τεσσάρων (tessarwn, “four”) before κεράτων (keratwn, “horns”). The word seems to have been added by scribes because a “horned” altar (described in the OT [Exod 30:2, 10]) could have only four “horns” or projections at the corners. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[8:4]  ¹³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:4]  ¹³⁸ tn The expression τῶν θυμιαμάτων (twn qumiamatwn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.

[19:5]  ¹³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:3]  ¹⁴⁰ tn Or “be anything accursed” (L&N 33.474).

[22:3]  ¹⁴¹ tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:3]  ¹⁴² tn Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers.

[22:3]  ¹⁴³ tn See the note on the word “servants” in 1:1.

[22:3]  ¹⁴⁴ tn Or “will serve.”

[5:9]  ¹⁴⁵ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ¹⁴⁶ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ¹⁴⁷ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ¹⁴⁸ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ¹⁴⁹ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ¹⁵⁰ tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.